[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [三彌勒經疏](https://indike.org/pramana/in.bauddha.taisho.1774) › 1.69 # 三彌勒經疏 1.69 三彌勒經疏 1.69 - **Language:** Classical Chinese ### [1.69](https://indike.org/pramana/in.bauddha.taisho.1774.1.69) 經曰「佛告優婆離」以下，第二如來廣答。此中二：初勅聽許說總答；後具申勝報別答。是初也。言如來者，十號中第一號。《涅槃經》云「如過去佛所行乘三十七品、十一空等來至涅槃，故云如來。」應供者，第二號，謂已永害煩惱賊故、不復受分段生故、應受世間妙供故。正遍知者，第三號，謂正遍知故，名正遍知。具三種智，知空有故。此三號，如次斷德、恩德、智德也。阿者無也，耨多羅者上也，三者正也，藐者等也，菩提者覺也。若《智度論》云「菩提有五：一發心菩提，謂在生死海，始發菩提。有說在十信，即非也，十信已入初僧祇故。二伏心菩提，謂十信已去漸伏煩惱故。三明心菩提，即前七地得無漏慧明。四出對菩提，即八地已上以出有無對，無生忍位故。五無上菩提，即如來果。果復有二：一實菩提，即畢竟轉依。二應菩提，即權時轉依。」今此云菩提記者，即應菩提也。 > From the sūtra's words "The Buddha told Upāli..." downward is the second \[part\], the Tathāgata's broad answer. Within this there are two: first, commanding him to listen and granting permission to speak, as a general answer; second, fully presenting the superior recompense, as a specific answer. This is the first. The term "Tathāgata" is the first of the ten epithets. The \*Nirvāṇa Sūtra\* says: "Just as the past Buddhas practiced, riding upon the thirty-seven factors, the eleven emptinesses, and so forth, he has come to nirvāṇa; therefore he is called Tathāgata." "Worthy of Offerings" (Arhat) is the second epithet, meaning he has permanently slain the thieves of affliction, no longer undergoes portion-delimited rebirth, and ought to receive wondrous offerings from the world. "Right and Complete Knower" (Samyaksaṃbuddha) is the third epithet, meaning that because he knows rightly and completely, he is called Right and Complete Knower; possessing the three kinds of wisdom, he knows both emptiness and existence. These three epithets correspond respectively to the virtue of abandonment, the virtue of beneficence, and the virtue of wisdom. \*A\* means without; \*nuttara\* means above; \*sam\* means right; \*myak\* means equal; \*bodhi\* means awakening. According to the \*Dazhidulun\*, "Bodhi has five levels: first, the bodhi of generating the aspiration, meaning that in the ocean of birth and death, one initially resolves on bodhi (some say this is in the ten faiths, which is incorrect, because the ten faiths have already entered the first incalculable kalpa); second, the bodhi of subduing the mind, meaning that from the ten faiths onward one gradually subdues afflictions; third, the bodhi of illuminating the mind, which is the attainment of the brightness of uncontaminated wisdom in the first seven bhūmis; fourth, the bodhi of transcending opposition, which is from the eighth bhūmi and above, transcending the opposition between existence and non-existence, being the stage of the patient endurance of the unproduced; fifth, unexcelled bodhi, which is the fruition of the Tathāgata. Fruition also has two kinds: first, real bodhi, which is the ultimate transformation of the basis; second, response bodhi, which is the provisional transformation of the basis." Now, what is spoken of here as the prophecy of bodhi refers precisely to response bodhi. > — English (machine translation) (machine translation) - [Previous: 1.68](https://indike.org/pramana/in.bauddha.taisho.1774.1.68) - [Next: 1.70](https://indike.org/pramana/in.bauddha.taisho.1774.1.70) - [Up: 1](https://indike.org/pramana/in.bauddha.taisho.1774.1) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1774~en-mt.1.69) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1774.1.69](https://indike.org/pramana/in.bauddha.taisho.1774.1.69) · Pramāṇa